Ethnic Heterostereotypes in Paremies about Language and Proverbs of Tatar

Damir Haydarovic Husnutdinov1a, Ramilya Kamilovna Sagdieva2a, Ramil Hamitovich Mirzagitov3a, Salima Oralhanovna Simbayeva4b

Abstract

ARTICLE HISTORY: In the current study, we are trying to talk about stereotypes of perceptions of two peoples historically connected with Received September 2020 Received in Revised form November 2020 each other - Russians and . An attempt was made to Accepted December 2020 restore at least part of the mosaic composed of history from Available online January 2021 these mutual images. For this exciting topic, proverbs representing a kind of paremia served as factual material. In proverbs and sayings of the Russian people, one can observe stereotypes about the Tatars. Proverbs are interesting in that, with the help of these units, you can explore the cultural and psychological aspects of the people. The primary research KEYWORDS: method was descriptive-analytical with its main components: observation, generalization, and interpretation. For a Stereotypes comprehensive analysis of the linguistic features of speech, Heterostereotypes a comparative historical method was also utilized, which Paremia allows you to identify some trends in the development of Proverb the national literary language. During the study, Tatar language comparative-typological and statistical methods were also applied.

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1 Associate Professor, Email: [email protected] (Corresponding Author) Tel: +7-890-46646819 2 Associate Professor, Email: [email protected] 3 Associate Professor, Email: [email protected] 4 Associate Professor, Email: [email protected] a Kazan Federal University, Russia b Turan-Astana University, Russia 38 Ethnic Heterostereotypes in Paremies about Language and Proverbs of Tatar

1. Introduction 2) It is interesting for studying reliable installations that are preserved and developed istorical chronicles, annals, folklore, regardless of the prevailing historical and especially proverbs and sayings phenomena. These settings do not lose their H most clearly reflect mutual sympathies, relevance for a long time and allow you to claims, and rejections (Kurbaniyazov, 2020). create a picture of the representation of one Oral folklore is the most authoritative source person by another. for the reconstruction of the national, linguistic picture of the world in its everyday-naive It should be noted that in the research process, aspect of existence. Paremias carry moral one should abandon stereotypical thinking and values and represent the internal sources of the create a single and unchanging image of one culture of society, gleaned from historical person in the eyes of another. Historical experience, recreating the national social phenomena and processes contributed to the psychology of the people. Assessing the alternate change of this image, and the enemy paremia of the Russian language, Gorky could become a good ally at a particular (1995, p. 150) wrote that “in the simplicity of historical stage. a word, wisdom itself, proverbs and songs are always short, and mind, feelings are put into In proverbs and sayings of the Russian people, whole books in them”. The term “folklore” one can observe stereotypes about the Tatars. (traditional knowledge of the common people) In the 13th century, Russian scribes and has a double meaning: 1. it signifies a body of chroniclers studied the etymology of Tatar material (stories, songs, beliefs), and 2. it (Yusupova & Kuzmina, 2015). If you indicates a separate science closely allied with open the Lavrentievsky Chronicle, then on the literature and history. William John Thoms first pages, you can see the story of the battle coined the term in 1846 as a good substitute on Kalka, which describes the enemy. for popular antiquities and a rough equivalent Previously, all events and images came down for Volkskunde (from German, a study of the to a biblical theme, and from this story, you people with a common culture, language, and can see that the chronicler tried to try on a ancestry) (Thoms, 1846). biblical image on previously unknown people (Ibragimova & Tarasova, 2013). As a rule, As a humanistic discipline, folklore referred to chroniclers in this respect gave names to other the purity of rustic life and oral tradition people, and these names were among the sons preserved in self-contained rural communities of Noah. As far as the Tatars are concerned, outside the reach of modern developments they were called “Israelis”, which can be (Bronner, 2010). The nostalgic images from a interpreted as “unclean people” (Barras & deep-rooted folk culture of the Old World Greub, 2014). became a cornerstone for the national consciousness and cultural heritage of many The Tatars in the 13th-14th centuries were the established nation-states during the 19th and “scourge of God” for the Russian 20th centuries (Blank, 2018). One of the most consciousness. The moment of punishment for exciting topics to study is proverbs, which are sins, in which the Tatars are an instrument of a kind of paremia. Proverbs are interesting in God's punishment, removes the perception of that, with the help of these units, you can the Tatars as an adversary and invader. explore the cultural and psychological aspects Hostility to them is much lower than it was of the people (Husnutdinov, Akalin, later. Perhaps this is due to the fact that the Giniyatullina, & Sagdieva, 2017; Husnutdinov, Russians were faced with pagans. Until the Sagdieva, Mirzagitov, & Abikenov, 2019; 14th century, among the Russian clergy, there KhafizovaRoza, NurievaFanuza, NasilovDmitriy, was hope for the success of the mission among & GaynullinaGulnaz, 2017). Proverbs are the Tatars.

engaging in the following aspects: The adoption of the Horde of Islam 1) A particular semantic structure that allows dramatically increased the confrontation. The you to incorporate culturally significant enmity extended to the sphere of religion: information transmitted from generation to reconciling Islam with Christianity was then a generation. utopia (Owusu-Ansah, 2014). D. H. Husnutdinov et al./ International Journal of Society, Culture & Language, 8(3), 2020 ISSN 2329-2210 39

In the 15th-16th centuries, the rejection of the a foreign culture. Openness became the main struggle against the Tatars began to be feature of the Russian people during the reign perceived as an unworthy act and the behavior of Peter I. This period was characterized by of historical persons - heroes of the chronicles the introduction of European and other - was “revised and edited”. In the Russian elements, and Russian culture was a symbiosis consciousness of these centuries, the Tatars are of Slavic, Finno-Ugric, Germanic, North assessed as unreasonable, destructive, faceless, Caucasian, and Turkic components. Russian uncultured elements. Particularly emphasized society saw all the positive aspects of such a is their cunning and desire to change the synthesis and showed openness to everything lifestyle of conquered peoples. Traces of the new. Russian culture has also been enriched as Russian-Tatar synthesis, the duality of the a result of interaction with other peoples. As perception of the Tatars and their assessments far as the Tatars are concerned, they can be found in the monuments of the introduced into the life of the Russian people literature of the 16th-17th centuries. This line such concepts as a system of statehood, boots, will continue to this day (Maitra, 2017). the Russian troika, the Russian hat, the whip, and abusive words. It should be noted that According to Alvarez Veinguer and Davis’s throughout the history of Russia, foreigners (2007) study in the first half of the 16th have successfully integrated into the Russian century in Russian literature, even Batu was nobility. In pre-Petrine times, a quarter of the endowed with the features of a wise and nobility had Tatar roots (Dunlop, 1998). Thus, formidable king, but even in the 16th century, the third Russian Tsar Boris Godunov counted there was no national-racial confrontation his pedigree from the Tatar Murza Chet, who between the two peoples, but only political and was baptized in the 1310s. religious. 2. Theoretical Framework Relationships between the Russians and the Tatars (at the end of the 15th century) were The Tatars are a Turkic-speaking people dominated only by religious and political whose main place of residence is the Republic aspects. Proverbs of that time could serve as a of Tatarstan in the central west of the Russian source for us. However, records of Russian Federation and parts of Siberia and Central proverbs have been known only since the 17th Asia. The word Tatar was first used in the fifth century. Already in the earliest recordings, one century for nomadic Turks who settled near can find a vast number of proverbs and sayings Lake Baikal. The word Tatar is derived from related to the Tatar topic, which testifies to its ancient Chinese phrases and texts that refer to significance in the Russian consciousness. people who lived in these areas. Siberian Tatars are descendants of Altaic Turks. The The formation of friendly relations among language of these people is a mixture of Russians is based on the commonality of Turkish and Mongolian, which was later living space and the interests of the peoples adopted as a Turkic language by converting to assimilated in it. For example, the word Islam; Crimean Tatars live on the Crimean “sabantuy”, firmly embedded in Russian Peninsula in southern Ukraine. Their language vocabulary, has long ceased to be associated is different from Tatar and belongs to the only with the purely Tatar national holiday of Oghuz branch of languages. the end of the sowing campaign (Dodina, 2008). Perhaps many Tatar townspeople and villagers, if not most of them, have an informal The Russian people were distrustful of pattern of dual naming, one for the Russian- Gentiles, foreigners, but despite this, Old speaking community, and the other for Russian society was ready for cultural contacts use. As can be seen from the conversation with and communication at the international level. the respondents, many Tatars over time forgot Numerous international relations speak of their Tatar and used their Russian name, readiness to communicate with other peoples. even in the family. Determining the extent of At a time when the Moscow kingdom became these patterns was one of the main objectives the center of Russian lands, society again of this study. became closed and was afraid of all foreign influence, which later gave way to openness to 40 Ethnic Heterostereotypes in Paremies about Language and Proverbs of Tatar

Isakova (2018) believes that linguistic contacts Utyasheva (2018, p. 712) says: “Russian and are classified based on intensity, personality, Tatar languages are usually not the same: stability, duration, etc. There is the direct, Tatar is a plural language, Russian is reflected indirect, and constant interaction of unrelated in the form, in which there is the frequent use languages, closely related and with different of hybrid instruments”. The prosodic system grammatical structures. The interaction of of contact languages differs from pressure languages leads to the interaction of cultures regulation: in Tatar, as a rule, a fixed shell is that result from the lack of identity of two emphasized, which is placed on the last languages, comparing their own language and syllable (except for exceptions and foreign-language through understanding borrowings). In Russian, there is moving stress others, mutual points, and expanding the that can be transferred to another syllable. cultural space in their respective contact areas. Utyasheva (2018), researching Russian The result is the interaction of the language of loanwords in the Irish and Tobol dialects of lexical loans, which typically has the following Tatar, notes that “some of the stress in characteristics: semantic exploration, frequency borrowing is on the last syllable, which in of use, phonetic and morphological consistency others does not change” (Reznikov, 2009). of foreign language words, the association of borrowed words with grammatical and lexical 3. Methodology categories of the borrower language (Isakova, The main methodology in the current study is 2018). descriptive-analytical with its main components:

observation, generalization, and interpretation. In Isakova’s (2018) research, it was mentioned Many believe that observation is one of the that we consider Russian borrowed words most important research methods in the social from the Siberian Tatar language in the third sciences. This method is also one of the most period of Tatar language development, that is, in the 40s and 60s of the 20th century. This diverse research methods. This term (observation) includes several approaches and course includes the military and post-war techniques that are difficult to compare in period, which is characterized by a specific terms of approval and predicted results. The national language policy (transfer of many choice should be appropriate to the research national schools to Russian language teaching, etc.). The national consolidation of the Siberian issue and the scientific context. In fact, observation may be the basis of everyday life Tatars, the high rate of urbanization of the for most people. We observe behaviors and the state language policy study period, with the material environment (Ciesielska, Boström, & aim of creating a nationless society in which Öhlander, 2018). nations and national languages are governed

by administrative laws, which means national Generalization is a kind of abstraction absorption and consequently the loss of the according to which the common features of national language. specific cases are made as general concepts or

According to Isakova (2018), the study term claims. Generalizations create the existence of refers to the period of national integration of a domain or set of elements as well as one or Siberian Tatars, in which there is a more common features shared by these convergence of ethnic Tatars, Siberian Tatars elements (thus creating a conceptual model). from the Volga-Ural region, due to different Likewise, they are the basis of all valid populations, races, and ethnic cultures. One of deductive inferences in which the verification the main reasons for the active reduction of process is necessary to determine whether a national schools is given a secondary role, in generalization is true for any particular which, according to Nesterova (2015, p. 1080), condition (Cong & Liu, 2014). In to it is “a step of the landmark in the transition of comprehensively analyze the linguistic features non-Russian students in the Russian-language of speech, a historical comparison method is form of communication” (Abdrakhmanova, also used, which allows you to identify some Galiullina, Khadieva, & Kuldeyeva, 2017; of the trends in the development of the Yusupov, Yusupova, & Sibgatullina, 2019). grammatical system of the national literary language. During the study, comparative methods - typological and statistical - were also used. D. H. Husnutdinov et al./ International Journal of Society, Culture & Language, 8(3), 2020 ISSN 2329-2210 41

The main issues in historical-comparative Zyryanin red from God, Tatar red from hell; research methods arise from the imperfection Great Mordvin (or Tatar, i.e., burdock), but of historical data, the complexity and scale of what the hell is it? (Dal, 1993). social systems, and the nature of the questions raised. Historical data is a difficult set of data In this regard, a characteristic feature of the to work with due to various factors. This Tatar ethnic group is anger, dishonesty, and dataset can be very biased, such as diaries, treachery: We, Tatars, are all free (we do not memoirs, letters, all of which are not look at custom and decency); and there is influenced by the person who writes them but power, but no will. Only Tatars take captives can logically be related to the writer's (Dal, 1993); God forbid the evil Tatar. God socioeconomic status. This way, the data can forbid neither you nor us! (Dal, 1993); I will be corrupted and skewed. Historical data, not wish the evil Tatar either (that is, it is so regardless of whether they may be biased or bad); I will order the evil Tatar (Dal, 1993); not (memories versus official documents), are and what, good man, have you ever seen an also vulnerable in terms of time. Time can evil Tatar? (They tease the Tatars); Wait, destroy fragile paper, blur ink as long as it is Tatar, let me grab the saber (or: sharpen). illegible; wars and environmental disasters can After the conquest and annexation of the destroy data, and special interest groups can Kazan Khanate to the Russian state, the store large amounts of data to achieve a goal. attitude towards the Tatars changed to a Hence, the data is naturally incomplete and different shade. The proverbs that arose during can lead to many obstacles for social scientists this period emphasize the new status of the in their research (Beck, 2018). Tatars and the value of the inclusion of the

In addition to the two methods of observation Tatar territories in Russia; Do not teach the and generalization, the term interpretive research white swan to swim and the boyar son to fight is often used loosely and synonymously with with the Tatars (Dal, 1993); Mine is yours - qualitative research, although the two concepts yours is mine - and only (that is, a Tatar who are quite different. Interpretive research is a does not know Russian or Kalmyk); Come on, research paradigm that is based on the give me money! - Fool, what is the pickaxe assumption that social reality is not singular or for?; Eat a Tatar bear - both are unnecessary; objective (Cong & Liu, 2014). These three There is no good in Tatar eyes (Dal, 1993; components of analytical and descriptive Reznikov, 2009). methods have been used in this study. It There are proverbs that reflect differences in should be noted that in the current study, over everyday life of the Russian and Tatar peoples, 160 proverbs were analyzed. for example, there is no end to the Tatar meat-

4. Results eater (in Islam, there are no long posts typical of Orthodoxy); Barin - Tatar, fried a cat The most significant cycle of stereotypical (mockery of the gentlemen who eat everything, proverbs and sayings is devoted to the Tatars, e.g., a hare; That the ears have ears (the horse), which the Russian people associate with the and the Tatar will not eat?; Engagement to the Mongol-Tatar invasion and the subsequent wolf, and the Tatar ate; Fed up, Tatar if you do yoke: We have made a lot of trouble - the not eat porridge; And that is water; and if it Crimean Khan and the Pope (Dal, 1993). were wine, it would be my misfortune (said the Tatar, whom the Russian treated with This is real Tatarian (a memory of Tatar water). power); Buoy da Kaduy, the devil searched for three years, and Buoy da Kaduy stood at the The shaved baldness comes from the gate. (The Tatars searched for the Buoy to ruin custom of Muslims to shave their heads. It is it, but did not find the way to it). repeatedly found even in Tatar journalism at the turn of the nineteenth and twentieth Therefore, the Tatars are perceived as centuries. representatives of evil spirits, from which danger emanates, even unexpected, bringing Another identification: The Tatar is a prince. It devastation, troubles, and death: The God of is also the of a student at Kazan the red Zyryanin, the devil the red Tatar; University, . Where does this 42 Ethnic Heterostereotypes in Paremies about Language and Proverbs of Tatar

nickname come from? A reasonably logical Tatars (Dal, 1993); Tatars went to Tartarus - explanation is the stable connection (real or so are you behind them? (Dal, 1993). imaginary) of a significant part of the Russian nobility with the Jochid aristocracy. The same 2) Many proverbs and sayings reflect opinion was shared by V.I. Dal: Sell, prince, differences in the everyday way of life of soaps (teasing the Tatars) (Dal, 1993); Kazan people: S Tatar prologue (Koran). How the orphan, Kazan pauper (rogue pretending to be feline carnivore stretches (Dal, 1993); Kalmyk poor; from former Kazan murz) (Dal, 1993). Tatar Makhanina (horse meat) feeds (Dal, 1993); Hat Tatar (damn hat) all in patches In addition, in the Russian language (heater); Pass through the eyes of geese, sing paremiological fund, there are conflicting through the voice of the song, spin the yarn statements describing the attitude towards the with your hands, swing the child's feet (the Tatars: I love the young man in the Tatar as woman who left the Tatar in a song says full); well (Dal, 1993); The arrow of the Tatar does Swim yourself, Tatar, Afimya passed (August not strike (Dal, 1993); A cunning, Kazan wise, 11, the beginning of the victory of Dmitry and her cunning Astrakhan (Dal, 1993); You Donskoy). are a master, and I am not a Tatar (Dal, 1993). 3) There are reasonably neutral proverbs and This contradiction is explained by the fact that sayings in which the “Tatar” theme is an proverbs and sayings reflect the personal occasion, a tool to illustrate universal topics: experience of the speaker, and this experience Female minds - that the Tatar soums (curbs). is objective and varies from person to person, They also know in Kazan what people said; as evidenced by distinct reciprocal parmes. everything is ready: a sleigh in Kazan, a collar “Paremias” is a recently acquired word that in the bazaar (Dal, 1993); I went to Kazan, and defines a set of terms that include proverbs and drove to Ryazan; He became old - the mind proverbial expressions and a relatively small came to an end (Tatar). Your speeches in the subset of proverbial expressions called Gospel, ours and the alphabet (and the Tatar Wellerism. The meanings of proverbs and prologue, that is, the Koran) are not suitable idioms are, in fact, non-compound, since the (Dal, 1993); your words - even in the Bible, sum of the meanings of each term of the and ours and in the Tatar clergy (in the Tatar sequence is not equivalent to the meaning of prologue) are not suitable (Dal, 1993); Sits like the whole sequence. As a result, to understand a chicken on eggs. Seated Tatars are taken the meaning of the whole sequence, one (Dal, 1993); live, so that the Tatars of the cannot rest in its true meaning, but it is sedentary do not cover (Dal, 1993). necessary to consider the transition to a non- lexical or virtual level of interpretation. Parmia Therefore, the characteristics of the Tatars, conveys messages that are the result of word- their image depend on the prevailing historical for-word abstraction and immediate reading of circumstances, and the duality of the images their constructive terms (Bredis, Dimoglo, & explains these. Some sayings are relevant even Lomakina, 2020). today, for example, “an uninvited guest is worse than a Tatar”. 5. Discussion In journalism, one can find proverbs that affect

Among the Russian proverbs about the Tatars, historical events, but do not characterize the several groups can be distinguished: Tatar ethnic group in any way:  “On the Arskoye field, at the Tatar border, 1) Ironic and evaluative, with a negative two eagles eagle, they spoil one language connotation prevail: Early Tatars go to Russia (christening)”; (Dal, 1993); Not a Tatar jumped out, not a  “On a field in Arek, at the turn of the Tatar, head removed; Out of time (out of season) the there is a Lebanese tree (royal, heavenly), guest is worse than Tatar (Dal, 1993); Out of Mitrofan leaves, devil's claws (burdock)”; time, the guest is worse (more) than the enemy (Tatar); It would be better if the dog died of a  “For drunk people are drunk (by the river Tatar dog than mine (he has two); Bay flush, of the Nizhny Novgorod province, 1377. the Tatar goes (Dal, 1993); Do not turn your Russians were defeated in the camp by the head like a mad sheep, they did not sell to the Tatars)”; D. H. Husnutdinov et al./ International Journal of Society, Culture & Language, 8(3), 2020 ISSN 2329-2210 43

 “On the Nogai field, at the Tatar border, connotation and a Tatar theme - this is a way people are beaten, their heads are shaved of illustrating universal human themes. (sheaves)”; References  “On one side of the cheremis, and on the other, beware (in 1524 the army on ships Abdrakhmanova, A. A., Galiullina, G. R., marched near Kazan and was beaten in the Khadieva, G. K., & Kuldeyeva, G. I. rapids by cheremis)”; (2017). Names of Tatar brands as the  "On Kupriyan and Ustinyi Kazan the reflection of national mentality. Turkish birthday girl (a holiday of Kazan)”. Online Journal of Design Art and Communication, 7, 1122-1127. Russian literature of the 20th century, describing Alvarez Veinguer, A., & Davis, H. H. (2007). the Tatar ethnic group, demonstrated a Building a Tatar elite: Language and qualitatively new type of statement and value national schooling in Kazan. Ethnicities, judgment. 7(2), 186-207. The Mongol invasions and conquests took Barras, V., & Greub, G. (2014). History of place during the 13th and 14th centuries and biological warfare and bioterrorism. created the vast Mongol Empire that covered Clinical Microbiology and Infection, large parts of Eurasia until 1300. Historians 20(6), 497-502. consider the Mongol destruction one of the Beck, C. J. (2018). The structure of deadliest parts of history. In addition, the comparison in the study of revolution. Mongol expeditions may have spread the Sociological Theory, 36(2), 134-161. Bobonic plague to many parts of Eurasia and Blank, T. J. (2018). Folklore and the Internet: helped spark a 14th-century black death. An The Challenge of an Ephemeral analysis of Russian literature of different Landscape1. Humanities, 7(2), 50-65. periods makes it possible to conclude that Bredis, M. A., Dimoglo, M. S., & Lomakina, Russian proverbs about the Tatars, based on O. V. (2020). Paremias in modern stereotypes, demonstrate the image of the linguistics: Approaches to study, text- Tatar ethnic group in direct connection with forming and linguocultural potential. the Mongol-Tatar invasion. These estimates RUDN Journal of Language Studies, and judgments allow us to perceive these Semiotics and Semantics, 11(2), 265- people as an unclean force, capable of only 284. devastation and ruin. Tatars are perceived by Bronner, S. J. (2010). Popularizing Pennsylvania: the Russians as dishonest, insidious people Henry W. Shoemaker and the seeking profit. progressive uses of folklore and history. Pennsylvania, PAPenn State Press. In this survey, the fundamental investigation Ciesielska, M., Boström, K. W., & Öhlander, method was descriptive-analytical with its M. (2018). Observation methods. In M. main components. To that end, a comparative Ciesielska, & D. Jemielniak (Eds.), historical method was utilized, enabling us to Qualitative methodologies in organization specify some trends in improving the national studies (pp. 33-52). London, United literary language. Furthermore, through the Kingdom: Palgrave Macmillan. study, comparative-typological and statistical Cong, J., & Liu, H. (2014). Approaching methods were also implemented. human language with complex Today, Russian literature is rich in proverbs networks. Physics of Life Reviews, and sayings about the Tatars. These elements 11(4), 598-618. of paremia bit by bit were collected by Dal, V. I. (1993). Proverbs of the Russian historians and scientists to get an opportunity people. Moscow, Russia: Samokat to create an idea of this ethnos. From this Publishing House. scientific article, we can also conclude that Dodina, R. R. (2008). Mutual ethnic images of proverbs are divided into separate categories. Russians, Tatars, and Chuvashs of Tatarstan. Bulletin of Tomsk State Despite the presence of a well-established, University, 308, 154-157. stereotypical image of the Tatar, there is still Dunlop, J. B. (1998). Russia confronts an ironic-value judgment with a neutral Chechnya: Roots of a separatist 44 Ethnic Heterostereotypes in Paremies about Language and Proverbs of Tatar

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